SUNDARAKANDA CHAPTER 1 (contd...)

―It is surprising that giant Vayuputra Hanumantha has decided to cross this vast habitat of Lord Varuna, the great sea. He has taken this stupendous and perilous decision of reaching the other end of this sea only to accomplish the task assigned by Sri Rama and to protect the Vanaras. The Vidyadharas became very curious after hearing the conversations of Siddhas, Charanas and ascetics and looked at unmatched, indescribable super Vanara Hanumantha, yet again with bewilderment, standing on Mount Mahendra. At that moment, the brightness of great Anjaneya was reminiscent of Lord Yajneshwara. The hair on his physique were erect. He shook his body vigorous ly at once. Like the monsoon cloud, he rumbled aloud. Like the golden eagle lifts snakes and forci bly crush them on the ground, Hanumantha lifted his hair-ridden tail up as it was fully masked with flowers, and crushed it on the ground, powerfully. The tail that was erect from the back of Han umantha was looking like a serpent being carried by the golden eagle with its claws.4. 3In this shlOka, Sri Valmeeki has described the manner in which Hanumantha prepared himself for the long journey and the way his physique appeared just on the verge of his jumping into the sky. Even in the modern times, athletes, while starting their run or jumpers while about to jump pre- pare in the same manner as Hanumantha has done, explain the scholars. The runners and jumpers loosen up their arms, legs and limbs and prepare their body and mind for the start up. While jump- ing, the fists are held tightly. The knees are bent. Bending the body slightly, the entire weight is transferred on to the waist. Therefore, it is a natural posture that everyone assumes at the time of jumping up, especially so for Hanumantha because he had a very long distance to travel in air un der trying conditions with the sea the hind side. Sri Hanumantha tightened both his arms as soon as he prepared himself to jump to the sky. He transferred all his weight to the portion of the body above the waist. He brought his two legs closer and contracted his neck. He bent his knees and folded his arms. He integrated all his spirit, valor, strength and power into a single force5. Assessing the distance to be covered from the place where he was standing, he looked once again at the sky and consolidated his breath in one position just be- fore jumping to the sky. Set to embark on a grueling long journey across the vast ocean, bracing himself up to the task of jumping into the sky, Hanumantha stood firmly on the ground, folded his ears back and addressed the Vanaras, who were standing at the bottom of the mountain, in an assured voice: ―Oh great Vanaras, I will directly go to the Ravana-protected Lanka like the arrow shot by Rama that travels like air6. If I fail to see the daughter of Janaka in Lanka, I will travel to the heavens with same arrow-pace. If, even after all that arduous journey, I fail to find Seetha in the heavens, I will return to Lanka at same speed, seize the king of asuras, Ravana and bring him here. However, there is no need to be so much perturbed. At all events, I will return to this place with Seetha. Perchance, I am unable to see Seetha anywhere in Lanka, I will pluck the entire city from the ground and come here along with Ravana. Therefore, there is no need for you to be worried. You can remain without any apprehension (42-43). Great Vanara Hanumantha, after assuring his fellow ape-men in this manner, jumped swiftly into the sky, without bothering about any impediments that were likely to disturb his journey. At that moment, Hanumantha thought himself to be the celestial golden eagle, Garuda (44). Owing to the pres sure created in the air when he jumped, several trees were uprooted and with their broken branches, they followed him into the sky. Maruthi drew away the trees covered with white cranes and blossomed flowers merely with the force of his thighs and began his journey in the clear sky. The trees that had come out of the earth along with their roots because of the force created in his vicinity when Maruthi jumped up, followed him like members of a family accompanying their guests up to a reasonable distance before bidding adieu and returning to their homes (48-49). The trees that had followed Hanumantha for a long distance, appeared like soldiers following their king on an expedition. As the top portions of trees that were following Hanumantha were covered with blossomed flowers, he too looked like a mountain, especially because he had expanded his body hugely. Just as some mountains drowned in sea some time ago owing to the fear of their wings being cut by Mahendra, the trees that had followed Maruthi too fell into the sea because of their weight, after some distance (50). (to be continued)

SUNDARAKANDA CHAPTER 1 Shlokas 11 to 28 Increas ing his height like the swelling during great deluge as Hanumantha had firmly decided to do everything at his powers to ensure the prosperity and success of Sri Rama. With the sole intention of crossing the vast sea, Hanumantha stood tall and huge, while preparing to jump from the earth into the horizon. As he got ready to leap into the horizon, Hanumantha quivered the rocks with his legs and hands.2 Disturbed and shaken by the pressure that emanated from the giant physique of Hanumantha as he jumped, it took a long while for the mountain to settle in its original position and stop trembling. As a consequence, flowers in all the trees withered. Covered entirely with those fallen and withered flowers, the mountain appeared like a huge heap of flowers. Tormented by the inexplicable power of Hanumantha, streams came out of several places in that mountain like a mountain, reminiscent of semen oozing out of the masculine organ of a haughty elephant. Virtually littered by the force of the hands and legs of most powerful Hanumantha, with several of its rocks being cracked and shat- tered, the great Mount Mahendra displayed many golden and several black curved lines on its mien. Crushed and blasted thus (by the superhuman force created by Hanumantha), scattered the giant and mammoth rocks and granite blocks from its exterior like an ordinary wild fire ekes out several lines of smoke. Horrified by the shivers of Mount Mahendra, a large number of wild animals that were hiding in the caves came out from all directions and started screaming and whiling with fear and anxiety. The sound created by the crying and frightened animals that had rushed out of their caves reverberated in all the directions and surrounding forests. Big-hooded serpents with all the rare marks, Swastikalakshanas3, clearly visible on their hoods, came out of their caves, wearing grim and pale faces, producing hot and bright flames of venom, because of the shaking of the mountain. The enraged serpents started biting even the rocks with their tooth. Bitten by those highly venomous serpents, the huge rocks on the Mount Mahendra were set ablaze and within moments, they broke into thousands of pieces and fell apart like fireballs. Even the medicinal plants born on that mountain, which were able to nullify the effect of any ven- om, however, failed to save the rocks from being shattered and blasted due to the biting of deadly serpents. The mountain started vibrating disconcertingly, the red and lotus-eyed Vidyadharas, who were wearing garlands of red flowers and necklaces and had applied sandalwood paste liberally, were in a highly ecstatic mood as they were consuming intoxicants. Frightened by the horrible conditions, they discarded the huge gold utensils containing intoxicants, special kettles of gold, different types of edible pastes, delicacies, different types of meat, and skins of cows and swords that had golden handles, and joined the clouds. Looking at the giant size of Hanumantha and his heavy feet with which he was trampling and tormenting the huge mountain, the female Vidyadharas, who were wearing garlands, necklaces, jewels around their arms, bangles in their wrists, stopped in the sky along with their male partners, smiling in appreciation. Thus, the sages and Vidyadharas dis- played their mystic power called Vayusthambha by standing in the sky without any support, and looked at mountain they had deserted. They heard the dialogues of other ascetics, Siddhas and Cha- ranas, who were also standing in the same manner in the sky, without any support. (28)

Disturbed and shaken by the pressure that emanated from the giant physique of Hanumantha as he jumped, it took a long while for the mountain to settle in its original position and stop trembling. As a consequence, flowers in all the trees withered. Covered entirely with those fallen and withered flowers, the mountain appeared like a huge heap of flowers. Tormented by the inexplicable power of Hanumantha, streams came out of several places in that mountain like a mountain, reminiscent of semen oozing out of the masculine organ of a haughty elephant. Virtually littered by the force of the hands and legs of most powerful Hanumantha, with several of its rocks being cracked and shat- tered, the great Mount Mahendra displayed many golden and several black curved lines on its mien. Crushed and blasted thus (by the superhuman force created by Hanumantha), scattered the giant and mammoth rocks and granite blocks from its exterior like an ordinary wild fire ekes out several lines of smoke. Horrified by the shivers of Mount Mahendra, a large number of wild animals that were hiding in the caves came out from all directions and started screaming and whiling with fear and anxiety. The sound created by the crying and frightened animals that had rushed out of their caves reverberated in all the directions and surrounding forests. Big-hooded serpents with all the rare marks, Swastikalakshanas3, clearly visible on their hoods, came out of their caves, wearing grim and pale faces, producing hot and bright flames of venom, because of the shaking of the mountain. The enraged serpents started biting even the rocks with their tooth. Bitten by those highly venomous serpents, the huge rocks on the Mount Mahendra were set ablaze and within moments, they broke into thousands of pieces and fell apart like fireballs. Even the medicinal plants born on that mountain, which were able to nullify the effect of any ven- om, however, failed to save the rocks from being shattered and blasted due to the biting of deadly serpents. The mountain started vibrating disconcertingly, the red and lotus-eyed Vidyadharas, who were wearing garlands of red flowers and necklaces and had applied sandalwood paste liberally, were in a highly ecstatic mood as they were consuming intoxicants. Frightened by the horrible conditions, they discarded the huge gold utensils containing intoxicants, special kettles of gold, different types of edible pastes, delicacies, different types of meat, and skins of cows and swords that had golden handles, and joined the clouds. Looking at the giant size of Hanumantha and his heavy feet with which he was trampling and tormenting the huge mountain, the female Vidyadharas, who were wearing garlands, necklaces, jewels around their arms, bangles in their wrists, stopped in the sky along with their male partners, smiling in appreciation. Thus, the sages and Vidyadharas dis- played their mystic power called Vayusthambha by standing in the sky without any support, and looked at mountain they had deserted. They heard the dialogues of other ascetics, Siddhas and Cha- ranas, who were also standing in the same manner in the sky, without any support.

Later, the destroyer of enemies, Hanumantha, recalls his inherent prowess and decides to travel by sky, the route meant to be used only by Charanas, to search for Seetha, who had been abducted by Ravana. Hanumantha made up his mind to accomplish an arduous task that none could dream of undertaking or accomplishing. He had none to assist in his efforts. He had decided to complete it all alone. When he stood erect, straightening the neck and raising his head, he was shining like a bull. (1 and 2) That brave and strong Hanumantha was walking up and down whimsically on the green lawn that had spread there like sea water and sparkling like diamond. He drove away the birds by frightening them with his movement. He pushed the trees with his chest and felled them to the ground. Killing a few animals that came in his way, he breathed heavily like a lion. Birds were fleeing in fear as he swiftly travelled past them. Several trees that crashed against his strong bulging chest fell on earth, broken and shattered. Several animals died owing to the force and friction of his legs. In that posture, he was looking like a lion of iron. (3 and 4) The mountain that Hanumantha was climbing was adorned with natural black, red, green, oil-red, white and black streams and waterfalls. (5) Yakshas, Gandharwas and Kinnaras, who could as sume any form at will and the godly Pannagas and their families were roaming about joyously on that mountain. The super monkey, Anjaneya, appeared like a giant tusker standing in a pond. (6 and 7) Hanumantha decided to first join both his palms together and salute Sun, Mahendra, Vayu, Brahma and other Bhutaganas before launching his journey across the ocean1. Hanumantha, who was capable of accom plishing any task with ease, stood facing the east, saluted his father Lord Vayu and began enhancing his physique.(8 and 9). While all the fellow ape-men were looking at him in bewilderment, Hanumantha, who had firmly decided to accomplish the task his master had assigned, went on expanding and swelling his body like the sea swells on the eves of full moon and no moon days. (10).

This is Sundarakanda in Sri Valmeeki Ramayana translated by me. Entire Sundara Kanda will be posted from now on. Sri Rama starts lamenting again after seeing the lily and lotus-laden Pampasarovar and its en- chanting environs. Immediately after seeing the enthralling scenic beauty of Pampasarovar and its surroundings, the psyche and physique of Rama get sensuously charged. Caught in the grip of the mystic power of Manmatha1, the lord of romance and love, Sri Rama tells Lakshmana: ―Lakshmana, with the entire water surface of serene rays glowing like diamond, covered with pink, red, blue and white lilies and lotus flowers, surrounded by dense forest of captivating charm, this Pampasarovar is really looking very attractive. Look at the forest that has covered the lake. Brother, the trees in this forest are very tall and each of them looks like a mountain because of their large, long and sprawling branches. Alas! This spring season has started arousing my hidden passions, even as I am already suffering from the separation of Bharata and the abduction of Vaidehi2. Lakshmana, This Pampasarovar, which issurrounded by bewildering, dark and deep forestand sparkling like a precious stone, is fascinating even me, notwithstanding the fact that I am already distress-stricken. This lake is covered by a variety of entrancing flowers. Filled with cool water, it is sanctifying. A host of lotus flowers has occupied its entire surface. This lake is really looking very attractive. Indeed this Pampa woods is dense with serpents and venomous creatures and it has shel- tered a large number of animals and birds. A variety of trees wearing colorful, gleaming and fra- grant flowers can be seen everywhere in this forest. The blue and green meadows that dot the forest region, are making it look like an artistically embroidered woolen blanket. The tips of trees appear to be swinging due to the weight of flowers. Creepers with young buds and blossoming flowers have embraced all parts of all trees that have also borne flowers of inexplicable charm. Lakshmana, a pleasant breeze is also blowing slowly. Trees are full of flowers and fruits. This fragrant spring season is intensifying the onslaught of Manmatha, the lord of love and pas- sion, on the psyche. Lakshmana, you can perceive the enthralling beauty of this forest with all trees sprinkling flowers that appear like dark clouds bursting out. A variety of trees that have grown be- tween the gorgeous rocks and swinging owing to the continuously blowing winds are covering the sparse plain lands with their fragrant flowers. Look at the bewildering scenic beauty here as it looks as though lord of wind is playing gleefully with some flowers that have already fallen, some still falling and others that adore the trees. Brother, the lord of air is briskly shaking all the branches of trees with his great speed and power. As a result, the bees that were sucking the nectar from flowers on treetops and branches are fluttering out with anxiety and producing a hissing sound. It looks as though lord of air is also singing along with the honeybees. The air blowing out of the caves in the midst of this mountain range has made it look like he is also singing melodiously like a born mu- sician, along with the wind that is whistling. A comprehensive look at this seen will make us fell that Lord Wind is directing the dancing peacocks along with the trees that producing enchanting music. The air is blowing vigorously from all the four directions and trembling the trees. As a result, the branches of trees have intertwined with one another and appear like a garland of trees. Like the sandal paste, the pleasantly smelling air, which can eradicate all fatigue and replace it with de- light and mirth by its mere touch, is blowing slowly in this region, filled with enchanting odor. In the forests that are filled with deliciously scented air, the briskly swinging trees appear as if they are also producing enthralling sound with bees and beetles. The tips of various mountains are spar- kling because of the flowers that the giant trees are wearing.

ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ ಸಂಧಿ 15 – ಶ್ವಾಸ ಸಂಧಿ Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

 ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ ಸಂಧಿ 15 – ಶ್ವಾಸ ಸಂಧಿ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

467.     ಶರಿಧಿಯೊಳು ಮಕರಾದಿ ಜೀವರು

            ಇರುಳು ಹಗಲೇಕಪ್ರಕಾರದಿ

            ಚರಿಸುತನುಮೋದಿಸುತಲಿಪ್ಪಂದದಿ ಜಗತ್ತ್ರಯವು|

            ಇರುತಿಹವು ಜಗದೀಶನುದರದಿ

            ಕರೆಸುವುದು ಪ್ರತಿಬಿಂಬನಾಮದಿ

            ಧರಿಸಿಹದು ಹರಿನಾಮರೂಪಂಗಳನು ಅನವರತ||24||

467.      Transliteration:

            SharidhiyoLu makarAdi jeevaru

            iruLu halEkaprakAradi

            charisutanumOdisutalippandadi jagattrayavu|

            irutihavu jagadeeshanudaradi

            karesuvudu pratibimbanAmadi

            dharisihadu harinAmarUpangaLanu anavarata||24||

SUMMARY: Like the aquatic animals such crocodile roam about in the seas during day and night and live happily, all the three worlds are within the stomach of the Lord of Universe Sri Hari as his reflections and in them, Lord Sri Hari exists in different forms and with different names.

Like the aquatic animls live happily in sea waters, day and night, all the three worlds exist within the belly of Lord Hari and in each and every being within his belly, Lord Hari exists in different forms with different names. Further, the aquatic animals are different from the waters they live in, the various being living in the belly of Lord Hari are different from Lord Hari.  

468.     ಜನನಿ ಸೌಷ್ಠಪದಾರ್ಥಗಳ ಭೋ-

            ಜನವ ಮಾಡಲು ಗರ್ಭಗತ ಶಿಶು

            ದಿನದಿನದಿ ಅಭಿವೃದ್ಧಿಯೈದುವ ತೆರದಿ ಜೀವರಿಗೆ|

            ವನಜನಾಭನು ಸರ್ವರಸ ಉಂ-

            ಡುಣಿಸಿ ಸಮ್ರಕ್ಷಿಸುವ ಜಾಹ್ನವಿ-

            ಜನಕ ಜನ್ಮಾದ್ಯಖಿಳದೋಷವಿದೂರ ಗಂಭೀರ||25||   

468.      Transliteration:           

            Janani sauShThapadArthagaLa bhO   

            Janava mADalu garbhagata shishu

            Dinadinadi abhivruddhiyaiduva teradi jeevarige|

            VanajanAbhanu sarvarasa un- 

            DuNisi samrakShisuva jAhnavi-

            Janaka janmAdyakhiLadOShavidUra gambheera||25||

SUMMARY: Like the foetus in a pregnant woman grows steadily in the womb with whatever she consumes, Lord Padmanabha Sri Hari consumes all sorts of food and juices the beings consume, feeds the same to the beings and protects them. He is the originator of Ganga, free from all the drawbacks like birth and death and is incomparable

A pregnant woman, like all beings in the universe, goes through the cycles of birth and death. But, Lord Hari is eternal; he does not goes through the cycles of birth and death; he exists in every being, but is separate.   

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Sri Madhwavijaya Fifteenth Sarga (140) ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140).

 Sri Madhwavijaya Fifteenth Sarga (140) ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140). 

 VivAdasya padam na syAdadhiShThanamasattwataha|

VaidharmyENaiSha druShTantaha shuktyAdivaditeeryatE||31||

ವಿವಾದಸ್ಯ ಪದಂ ನ ಸ್ಯಾದಧಿಷ್ಠಾನಮಸತ್ತ್ವತಃ|

ವೈಧರ್ಮ್ಯೇಣೈವ ದೃಷ್ಟಾಂತಃ ಶುಕ್ತ್ಯಾದಿವದಿತೀರ್ಯತೇ||31||

विवादस्य पदं न स्यादधिष्ठानमसत्त्वतः। वैधर्म्यॆणैव दृष्टान्तः शुक्त्यादिवदितीर्यतॆ॥31॥

SUMMARY: Blankness is a controversial subject and hence it can neither be an object; since it is ‘untruth’ (asat), an object must invariably be ‘sat’ or ‘true’ (existing), like pearl-oysters, we say as mentioned in the Vaidharmya hypothesis.

In this stanza, the interpretation that the universe is nothing but blankness or zero (shoonya) it cannot be an object for global illusion. To be an object (AdhiShThAna) it should be necessarily true. Since that school of philosophy that treats the universe as ‘blank’, establishes that it is non-existing or untrue, it is impossible to confer on it the status of being an object.  

AtattwAvEdakam mAnamiti swavyAhatam yataha|

TadwAdee tEna vEdasya sO(s)bhipraityapramANatAm||32||

ಅತತ್ತ್ವಾವೇದಕಂ ಮಾನಮಿತಿ ಸ್ವವ್ಯಾಹತಂ ಯತಃ|

ತದ್ವಾದೀ ತೇನ ವೇದಸ್ಯ ಸೋ(s)ಭಿಪ್ರೈತ್ಯಪ್ರಮಾಣತಾಂ||32||

अतत्त्वावॆदकं मानमिति स्वव्याहतं यतः। तद्वादी तॆन वॆदस्य सॊ(s)भिप्रैत्यप्रमाणताम्॥32॥

SUMMARY: The very conception that anything that the Principle (Vedas) cannot teach is the evidence is untenable. Hence, what the proponents of mysticism or Mayavada call as Principle or Veda or Tattwa concede that there is no proof or evidence for those Principles or Vedas.

 Primarily, there are two classes of proponents: One class contend that the universe is blank. They do not accept or subscribe the idea of existence of Almighty; The second class claim that everything is mysticism. This mystic power is creating, preserving and destroying the universe. But, it is just a mystic power and nothing less nothing more. While those contending that the universe is blank or opaque or a thing that is unseen and whose shape or form is beyond apprehension. Both the schools of philosophy coincide on one line of thought that God is an illusion. However, those consigning the creator to blankness do not accept Vedas as principal principles of human life, whereas the mystics do accept Vedas as a proof but they do not agree that Vedas are the Principles. Both the schools are rejected as fallacious, untenable, and illogical.   

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